Vladimir Solovyov
Vladimir Sergeevich Solovyov (1853-1900) was a prominent Russian philosopher, essayist, and poet, recognized as a key figure in the development of Russian thought and symbolist theater. Born to a distinguished historian and rector of Moscow University, Solovyov showcased his intellectual prowess early, defending his master’s thesis at just twenty-one and earning his doctorate by 1880. His academic journey included a formative experience in London, where a mystical vision inspired him to explore spiritual themes deeply. Solovyov was known for advocating the integration of religion into public life, particularly focusing on fostering dialogue between the Catholic and Orthodox churches, a stance that faced significant opposition in Russia, necessitating his works to be published abroad.
As he moved into the 1890s, his aspirations for religious unity waned, leading him to adopt a unique Neoplatonist-Gnostic asceticism. Increasingly pessimistic about Russia’s future and its theological significance, he began experiencing apocalyptic visions, which significantly influenced his writings. Solovyov’s concept of Sophia, or Divine Wisdom, merged spiritual and erotic elements, impacting later symbolist poets. In addition to his philosophical contributions, he engaged in literary criticism, opposing the notion of art for art’s sake, which he regarded as devoid of meaning. His legacy continues to resonate in the realms of philosophy and literature, reflecting a complex interplay of spirituality and cultural critique.
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Vladimir Solovyov
Philosopher
- Born: January 16, 1853
- Birthplace: Moscow, Russia
- Died: July 31, 1900
Biography
Vladimir Sergeevich Solovyov was born in 1853, the son of a prominent historian, the rector of Moscow University. He was an outstanding essayist and Russia’s foremost professional philosopher. He also produced a few poems and some humorous skits that are often considered the foundations of Russian symbolist theater.
While only twenty-one, Solovyov defended his master’s thesis, and in 1880, he successfully defended his doctoral dissertation, “Kritika otvlechennykh nachal” (a critique of abstract principles). Between those years, he also traveled to London on a fellowship. While there, he had a mystical vision that impelled him to travel to Egypt. When he returned to Russia, he took a teaching position at Moscow University. However, this only lasted a year before he was dismissed for daring to suggest that Czar Alexander III should pardon the assassins of his father.
His dismissal did not end his writing career, for he continued to publish prolifically, particularly on the subject of introducing religion to public life. He was particularly interested in developing a rapprochement between the Catholic and Orthodox churches, a concept so controversial in Russia that he had to write his treatises on the subject in French and publish them abroad, as the Russian censors refused to permit them to be published at home. As the 1890’s saw his ecumenical dreams come to naught, he retreated from traditional Christian forms into a Neoplatonist-Gnostic asceticism of his own. At the same time, he grew steadily more pessimistic about the future of Russia, particularly its role as the “third Rome” of Eastern Christendom.
Solovyov also began to have mystical and apocalyptic visions of demonic forces, as reflected by several of his works. At the same time, he became heavily attached to the concept of the Sophia, the Divine Wisdom, and imbued it with an erotic component that would be influential upon the later symbolist poets of the first two decades of the twentieth century. Solovyov also wrote some literary criticism, being primarily concerned with lyric poetry, in which he firmly rejected the idea of art for art’s sake as decadent and meaningless. Solovyov died in 1900.